ICHABOD, THE GLORY HAS DEPARTED - explores the Age of Apostasy, predicted in 2 Thessalonians 2:3, to attack Objective Faithless Justification, Church Growth Clowns, and their ringmasters. The antidote to these poisons is trusting the efficacious Word in the Means of Grace. John 16:8. Isaiah 55:8ff. Romans 10. Most readers are WELS, LCMS, ELS, or ELCA. This blog also covers the Roman Catholic Church, Eastern Orthodoxy, and the Left-wing, National Council of Churches denominations.
Sunday, September 13, 2015
Shocking Reveal - Not a WELS Pastor - But LCMS Packers Fan
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| LCMS Pastor |
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| What would Ski do? We already know - this is his Facebook profile photo. But he is known as a Bears fan. No wonder they sent him to Texas. |
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| A photo with Cheese Louise would violate the G rating of this blog. Even though many WELS posts already do that, I resisted the temptation. |
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| Find out which synod official went looking for a TV set to watch the Packers, at the Reformation service where he preached. |
The Fifteenth Sunday after Trinity, 2015. Matthew 6:24-34.
Worship the Creator or the Creation?
The Fifteenth Sunday after Trinity, 2015
Pastor Gregory L. Jackson
The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual
The Gospel
Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed p. 22
Praise be to Thee, O Christ!
The Nicene Creed p. 22
Worship the Creator or the Creation?
The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #23 Hallelujah! Let Praises Ring
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn #23 Hallelujah! Let Praises Ring
KJV Galatians 5:25 If we live in the Spirit, let us also walk in the Spirit. 26 Let us not be desirous of vain glory, provoking one another, envying one another. 6:1 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 2 Bear ye one another's burdens, and so fulfil the law of Christ. 3 For if a man think himself to be something, when he is nothing, he deceiveth himself. 4 But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. 5 For every man shall bear his own burden. 6 Let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10 As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.
KJV Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
FIFTEENTH SUNDAY AFTER TRINITY
Lord God, heavenly Father, we thank Thee for all Thy benefits: that Thou hast given us life and graciously sustained us unto this day: We beseech Thee, take not Thy blessing from us; preserve us from covetousness, that we may serve Thee only, love and abide in Thee, and not defile ourselves by idolatrous love of mammon, but hope and trust only in Thy grace, through Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.
Worship the Creator or the Creation?
KJV Matthew 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
The meaning of mammon is important for this passage. We really have nothing quite like it, expressed in one word. Mammon does not mean simply money or material things, but luxurious wealth. The key is not in having abundance, but serving it. Luther wrote in one place of clergy who are exposed to such wealth and want to have the benefits of it, so they subvert their message. Meanwhile the wealthy person uses that wealth to be masters of the congregation or denomination, in effect buying indulgences. They rely on their wealth for the forgiveness of sin, not on the Gospel. And the Lutheran clergy find themselves acting like Roman priests, selling the benefits of the Gospel. They even attach themselves to business, gaining little benefits by promoting one business over another, such as Thrivent insurance or Harley Davidson motorcyles (I Am So Glad Jesus Rode a Hog).
9. The master uses here the Hebrew, which we do not. “Mammon” means goods or riches, and such goods as one does not need, but holds as a treasure, and it is gold and possessions that one deposits as stock and storage provisions. This Christians do not do, they gather no treasures; but they ask God for their daily bread. However, others are not satisfied with this, they gather a great store upon which they may depend, in case our God should die to-day or tomorrow, they might then know a way out.
Therefore St. Paul says, in Ephesians 5: 5 and Colossians 3:5, riches and covetousness are the god of this world and are idolatry, with this Christ here agrees and calls it serving mammon.
Therefore St. Paul says, in Ephesians 5: 5 and Colossians 3:5, riches and covetousness are the god of this world and are idolatry, with this Christ here agrees and calls it serving mammon.
The key verb is serve. Are we subordinate to God or mammon? To serve mammon means to distrust God. Mammon will give us security, the fear says in our hearts, but God simply brings us trouble, laying His cross upon our shoulders.
2. Therefore they, who only thus hear the Gospel, so that they may know it and be able to speak about the wisdom of God, are not worthy to be classed among Christians; but they, who do as the Gospel teaches, are true Christians. However, very few of these are found; we see many hearers, but all are not doers of the Gospel. We wish now to examine more closely what kind of doctrine the Lord teaches in this Gospel. First, he begins with a plain, natural example, so that we all must confess it is true; experience also teaches the same to everybody. He says: “No man can serve two masters: for either he will hate the one, and love the other: or else he will hold to one, and despise the other.” [GJ - Note this is a direct reference to James. However, the dabblers would have us believe that Luther hated the Epistle of James. In fact, he referred to James favorably.]
25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
Here is Jesus' own command - do not be anxious about our life, food, or clothing. Life is much more than food and clothing. This is especially noteworthy in light of Jesus' saying the hearers were blessed for hearing and seeing what the ancients longed to hear and see. Now we have people surrounded with the trappings of the Gospel but unaware of its riches.
Those who place the Gospel first will find the wealth of God's Word. As someone wrote yesterday, battling for the efficacy of the Word (consecration of the elements by the Word) taught him Lutheran doctrine. He was already a Lutheran pastor and was deposed for teaching what the Scriptures and the Confessions clearly say. But that taught him the truth clearly in making him defend the truth. He can see what the issues about justification by faith are - once again the efficacy of the Word.
To cling to the truth and defend it, one must go back to the Scriptures alone and read the sermons of Luther. There are so many issues that basic courses never address in school, and no one is prepared for the appalling lack of sound doctrine that is promoted and supported by clergy and laity alike. It is this study on the battlefield that opens up the meaning of the unity of God's truth in the Scriptures and sound doctrine.
One by-product is trusting in God, who is our kindly and generous Heavenly Father. Although human fathers have their failings, they want the best for their children and take care to raise them properly while giving them the best education in life. Once again, this shows how wealth deceives, because mammon-fathers neglect their children and say, "But gave them the world" while spoiling them.
As someone who has taught many college undergraduates, I can say that spoiling a child with wealth or sports-stardom is the worst possible abuse of the parental office. In both cases the child grows up in an alternate world while work, dedication, and integrity mean nothing. One father said to me, "I am forcing my son to do his homework because the team needs him." They lost games with and without him, so that was an odd idea, and the son never got his motivation going. He flunked a relatively easy course. And who missed the most classes in a row? The doctor's son did, and he expected to make them up when the class was over.
One college girl said she could only talk to her father when she was scheduled for a teleconference with him, the top executive at an aircraft company, but she had money to go to Vegas with her friends.
Christian parents have the blessing of seeing their children grow up as responsible adults who care about their children as well. Those are invisible benefits to those who serve mammon.
26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
This is the common lesser-to-greater argument used by rabbis. If it is true of a lower order, how much more true is it of a higher order. I feed the birds, but they have an inner voice, in the design of the Creator, that sends them off when bad weather threatens. They are directed to food and shelter for the winter, just as Monarch butterflies are moved to rest in Mexico by the millions.
If God did not feed the birds, they would starve and the insect pests would take over. Then we would starve as the pests multiplied and took over our food crops.
I told our doctor, when you sprayed your roses with oil to kill the pests, you also removed the food needed by the pest eaters. Like most of us, he was vaguely aware of little insects around his roses, but not fully informed of the pest/parisitoid insect cycle.
- The plant is invaded by a pest, which causes it to send up chemical signals.
- Parisitoid insects detect the chemical signals and also hear the noise of the brutish pests eating the plants.
- These good insects arrive and lay their eggs on, near, or inside the pests. The parents may also eat the pests, but many like nectar and pollen as adults. If I grew up eating raw insects, I would switch too.
- The babies hatch and slowly devour the pests, which turns the beneficial baby insects into adults that winter in the leaf mulch.
- In the spring, the beneficial insects repeat what their parents did.
- Birds and toads, enjoying an abundance of life in a toxin-free yard, devour many pests as well, the starlings and grackles pecking grubs out of the soil.
As proof you will see that I have many pure white roses on the altar today. They were completely devastated by aphids during their first bloom. I left them alone and let the beneficial insects reduce their numbers. Now almost all the white roses are perfect. A few get hit by pests, but I see those wilted blooms as feeding a new generation of beneficial insects.
If God can design and manage a superabundance of dependencies to keep our natural world so full of healthy life, can He not also take care of us? We are far higher in His esteem than they are, and He cares for them.
8. Now the world cannot conceal its unbelief in its coarse, outward sins, for I see it loves a dollar more than Christ; more than all the Apostles, even if they themselves were present and preached to it. I can hear the Gospel daily, but it does not profit me every day; it may indeed happen, if I have heard it a whole year, the Holy Spirit may have been given to me only one hour. Now when I enjoyed this hour I obtained not only five hundred dollars, but also the riches of the whole world; for what have I not, when I have the Gospel? I received God, who made the silver and the gold, and all that is upon the earth; for I acquired the Spirit by which I know that I will be kept by him forever; that is much more than if I had the church full of money. Examine now and see, if our heart is not a rogue, full of wickedness and unbelief. If I were a true Christian, I would say. The hour the Gospel is received, there comes to me a hundred thousand dollars, and much more. For if I possess this treasure, I have all that is in heaven and upon earth. But one must serve this treasure only, for no man can serve God and mammon. Either you must love God and hate money; or you must hate God and love money; this and nothing more.
27 Which of you by taking thought can add one cubit unto his stature? 28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
We are quite aware of flowers, and everyone is in favor of them. What should astonish us even more is the way the initial cells differentiate and take on specialty roles as the plant matures. We talk about thinking and planning, yet these plants each have a team effort in splitting off cells and forming miniature chemical plants in each cell, to do the work needed. And they reproduce and create more generations of the same, or new versions by cross pollination.
What we love about flowers is the variety of displays they form in their glory, and all of them go well together.
30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
Luther's sermon on this text borrows from James, the differences between those who only hear, as compared to those who hear and do. The foundational sin is not trusting in God's abundance mercy and grace. From that sin comes the lack of doing. If one only has enough knowledge to repeat the worlds without believing in them, he will be a hearer only (James) and not a doer, as James writes. That is not genuine faith.
10. Now, how does it come that the Gospel and St. Paul call especially covetousness and not other sins idolatry; since uncleanness, fornication, lust, base desires, unchastity and other vices are more opposed to God? It is done to our great shame, because gold is our god, that we serve, in that we trust and rely upon it, and it can neither sustain nor save us, yea, it can neither stand nor walk, it neither hears nor sees, it has no strength nor power, with it there is neither comfort nor help. For if one had the riches of the whole world, he would not be secure for one moment before death.
31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
Jesus gives us all the proof for a definite and trust-enhancing conclusion. The Savior moves us from the just indictment - o ye of little faith - to another way of thinking and believing. The pagans (Gentiles) worry about these things. God the Father knows about our needs and He will provided in abundance. What is first? Seek first the Kingdom of God and His righteousness - all these material things will be added to that. But those who subordinate themselves to mammon will not seek the Kingdom and find many trials and anxieties attached to that search, that lust, that life of coveting.
28. As if the Lord would say: You have never yet seen a bird with a sickle, with which it harvested and gathered into barns; yea, the birds do not labor like we; and still they are nourished. By this the Lord does not however teach that we are to be idle; but he tries by this example to take all anxiety from us. For a bird cannot do the work of a farmer as we do; yet, it is not free from labor, but it does the work for which it was created, namely, it bears its young, feeds them and sings to our Lord God a little song for the privilege of doing this. Had God imposed more labor upon it, then it would have done more. Early in the morning it rises, sits upon a twig and sings a song it has learned, while it knows not where to obtain its food, and yet it is not worried as to where to get its breakfast. Later, when it is hungry, it flies away and seeks a grain of corn, where God stored one away for it, of which it never thought while singing, when it had cause enough to be anxious about its food. Ay, shame on you now, that the little birds are more pious and believing than you; they are happy and sing with joy and know not whether they have anything to eat.
29. This parable is constantly taught to our great and burning shame, that we cannot do as much as the birds. A Christian should be ashamed before a little bird that knows an art it never acquired from a teacher. When in the spring of the year, while the birds sing the most beautifully, you say to one:
How canst thou sing so joyfully, thou hast not yet any grain in thy barn! It would thus mock you. It is a powerful example and should truly give offense to us and stir us to trust God more than we do. Therefore he concludes with a penetrating passage, and asks: “Are not ye of much more value than they?”
29. This parable is constantly taught to our great and burning shame, that we cannot do as much as the birds. A Christian should be ashamed before a little bird that knows an art it never acquired from a teacher. When in the spring of the year, while the birds sing the most beautifully, you say to one:
How canst thou sing so joyfully, thou hast not yet any grain in thy barn! It would thus mock you. It is a powerful example and should truly give offense to us and stir us to trust God more than we do. Therefore he concludes with a penetrating passage, and asks: “Are not ye of much more value than they?”
Luther's Sermon for the Fifteenth Sunday after Trinity. Matthew 6:24-34.
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| All art in this sermon was created by Norma Boeckler. |
Luther's Sermon for the FIFTEENTH SUNDAY AFTER TRINITY. Matthew 6:24-34
This sermon is found in all editions of the Church Postil, but in edition c. it is some different. Hence we add the extra matter in the second sermon. Erl. 14, 87; W. 11, 2168; St. L. 11, 1614.
Text: Matthew 6:24-34. No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.
Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they?
And which of you by being anxious can add one cubit unto the measure of his life? And why are ye anxious concerning raiment?
Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. Be not therefore anxious for the morrow; for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.
CONTENTS:
GOD OR MAMMON. EXHORTATION AGAINST AVARICE AND ANXIETY FOR TEMPORAL THINGS, AND AN INCENTIVE TO FAITH.
I. THE EXHORTATION.
I. This Exhortation in General.
1. How Christ here at once exhibits the difference between his kingdom and that of the world.
2. The character of the persons addressed. 2.
II. This Exhortation in Detail.
A. The time, sense and understanding of this exhortation. 3-4f.
* Of avarice and mammon.
1. There are very few persons, who are free from mammon worship. 5- 8.
2. How and why those who are given to avarice, esteem God and his Word so little.
3. Why avarice Is called idolatry. 10f.
4. It is great and horrible stupidity to worship mammon. 10-13.
5. Avarice Is the worst of evils. 13-14.
6. How we are to conduct ourselves toward mammon, if we are not to be injured by it. 15-19.
B. The motives attached to this exhortation.
1. The first motive in general springs from the thought that one should not be over-anxious for food and raiment. 20-27.
* Concerning work and anxiety. a. Anxiety is forbidden, but not work. b. God does not give his blessing without work. c. The reply to those who wish to justify their anxiety by the Scriptures. 23-24. d. The labor and worry in educational anti domestic life. 25-26. e. Man should labor and let the care and worry with God.
2. The second motive emphasizes that one should not worry about securing his daily food. 28-30.
3. The third motive emphasizes that one should not worry about securing his raiment. a. The nature of this motive. 31-32. b. This motive is very powerful and puts men to shame. 32-34.
* The summary of this Gospel. 35.
SUMMARY OF THIS GOSPEL:
1. Man cannot serve God and Mammon; for as Paul says: “But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition.” Timothy 6:9.
2. We should labor, but let the worry with God; just as the farmer, when he has done all, still expects the fruit and harvest from God. But in this we all are tried and tempted.
3. Since God clothes and feeds the creatures he created, much more will he clothe and feed us, whose father he also is, besides being our creator.
4. They are heathen and not Christians, who do not trust God, but depend upon and trust in their own wisdom and foresight.
5. We should ask God in prayer only that we may be his children through faith, then temporal blessings enough will be added and given us by our heavenly Father. Children do not care for themselves, but their father cares for them. This is a great promise and invitation.
1. In this Gospel we see how God distinguishes Christians from heathen.
For the Lord does not deliver these teachings to the heathen, for they could not receive them, but to his Christians. However, he does not consider those Christians, who only hear his Word, so as to learn it and be able to repeat it, as the nuns do the Psalter. In this way satan also hears the Gospel and the Word of God, yea, he knows it far better than we do, and he could preach it as well as we, if he only wanted to; but the Gospel is a doctrine that should become a living power and be put into practice; it should strengthen and comfort the people, and make them courageous and aggressive.
2. Therefore they, who only thus hear the Gospel, so that they may know it and be able to speak about the wisdom of God, are not worthy to be classed among Christians; but they, who do as the Gospel teaches, are true Christians. However, very few of these are found; we see many hearers, but all are not doers of the Gospel. We wish now to examine more closely what kind of doctrine the Lord teaches in this Gospel. First, he begins with a plain, natural example, so that we all must confess it is true; experience also teaches the same to everybody. He says: “No man can serve two masters: for either he will hate the one, and love the other: or else he will hold to one, and despise the other.”
3. Now he, who tries to serve two masters, will do it in a way that cannot be called serving at all; for it will certainly be as the Lord here says. One can indeed compel a servant to do a certain work against his will and he may grieve while doing it; but no one can compel him to do it cheerfully, and mean it from the bottom of his heart. He of course does the work as long as his master is present, but when he is absent, he hurrys away from his task, and does nothing well. Hence the Lord desires our service to be done out of love and cheerfully, and where it is not done thus, it is no service to him: for even people are not pleased when one does anything for them unwillingly. This is natural, and we experience daily that it is so.
Now, if it be the case among human beings that no one can serve two masters, how much more is it true in the service of God, that our service cannot be divided; but it must be done unto God alone, willingly and from the heart; therefore the Lord adds: “Ye cannot serve God and mammon.”
4. God cannot allow us to have another Lord besides himself. He is a jealous God, as he says, and cannot suffer us to serve him and his enemy.
Only mine, he says, or not at all. Behold now how beautifully Christ here introduces the example: “No man,” he says, “can serve two masters; for either he will hate the one, and love the other; or else he will hold to one and despise the other. Ye cannot serve God and mammon.” As if to say: as it is here in man’s relations to his fellows, so it is also before God.
5. We find very few, who do not sin against the Gospel. The Lord passes a severe judgment and it is terrible to hear that he should say this of us, and yet no one will confess, yea, no one will suffer it to be said that we hate and despise God and that we are his enemies. There is no one, when asked if he loves God and cleaves to him? would not reply, yes, I love God. But see how the text closes, that we all hate and despise God, and love mammon and cleave to it. But God suffers us to do this until his time; he watches the time and some day he will strike into our midst with all violence, before we can turn around. It is impossible for one, who loves gold and earthly possessions and cleaves to them, not to hate God. For God here contrasts these two as enemies to one another, and concludes, if you love and cleave to one of these two, then you must hate and despise the other. Therefore, however nicely and genteely one lives here upon earth and cleaves to riches, it cannot be otherwise than that he must hate God; and on the other hand, whoever does not cleave to gold and worldly goods, loves God. This is certainly true.
6. But who are they that love God, and cleave not to gold and worldly possessions? Take a good look at the whole world, also the Christians, and see if they despise gold and riches. It requires an effort to hear the Gospel and to live according to it. God be praised, we have the Gospel; that no one can deny, but what do we do with it? We are concerned only about learning and knowing it, and nothing more; we think it is enough to know it, and do not care whether we ever live according to it. However, on the other hand, one is very anxious when he leaves lying in the window or in the room a dollar or two, yea, even a dime, then he worries and fears lest the money be stolen; but the same person can do without the Gospel through a whole year. And such characters still wish to be considered as Evangelical.
7. Here we see what and who we are. If we were Christians, we would despise riches and be concerned about the Gospel that we some day might live in it and prove it by our deeds. We see few such Christians; therefore we must hear the judgment that We are despisers of God and hate God for the sake of riches and worldly possessions. Alas I That is fine praise We should be ashamed of ourselves in our inmost souls; there is no hope for us! What a fine condition we are in now! That means, I think, our names are blotted out. What spoiled children we are!
8. Now the world cannot conceal its unbelief in its coarse, outward sins, for I see it loves a dollar more than Christ; more than all the Apostles, even if they themselves were present and preached to it. I can hear the Gospel daily, but it does not profit me every day; it may indeed happen, if I have heard it a whole year, the Holy Spirit may have been given to me only one hour. Now when I enjoyed this hour I obtained not only five hundred dollars, but also the riches of the whole world; for what have I not, when I have the Gospel? I received God, who made the silver and the gold, and all that is upon the earth; for I acquired the Spirit by which I know that I will be kept by him forever; that is much more than if I had the church full of money. Examine now and see, if our heart is not a rogue, full of wickedness and unbelief. If I were a true Christian, I would say. The hour the Gospel is received, there comes to me a hundred thousand dollars, and much more. For if I possess this treasure, I have all that is in heaven and upon earth. But one must serve this treasure only, for no man can serve God and mammon. Either you must love God and hate money; or you must hate God and love money; this and nothing more.
9. The master uses here the Hebrew, which we do not. “Mammon” means goods or riches, and such goods as one does not need, but holds as a treasure, and it is gold and possessions that one deposits as stock and storage provisions. This Christians do not do, they gather no treasures; but they ask God for their daily bread. However, others are not satisfied with this, they gather a great store upon which they may depend, in case our God should die to-day or tomorrow, they might then know a way out.
Therefore St. Paul says, in Ephesians 5: 5 and Colossians 3:5, riches and covetousness are the god of this world and are idolatry, with this Christ here agrees and calls it serving mammon.
10. Now, how does it come that the Gospel and St. Paul call especially covetousness and not other sins idolatry; since uncleanness, fornication, lust, base desires, unchastity and other vices are more opposed to God? It is done to our great shame, because gold is our god, that we serve, in that we trust and rely upon it, and it can neither sustain nor save us, yea, it can neither stand nor walk, it neither hears nor sees, it has no strength nor power, with it there is neither comfort nor help. For if one had the riches of the whole world, he would not be secure for one moment before death.
11. Of what help are his great treasures and riches to the Emperor when the hour of death arrives and he is called to die? They are a shameful, loathsome, powerless god, that cannot cure a sore, yea, it cannot keep and take care of itself, there it lies in the chest, and lets it’s devotees wait, yea, one must watch it as a helpless, powerless, weak thing. The lord who has this god must watch day and night lest thieves steal it; this helpless god can aid no one. You should have contempt for this lifeless god that cannot help in the least, and is yet so scrupulous and precious; it lets its devotees wait in the grandest style and protects itself with strong chests and castles, its lord must wait and be in anxiety every hour, lest it perishes by fire or otherwise experiences some misfortune. Does this treasure or god consist m clothing, then one must be careful and on his guard against the smallest little insects, against the moth, lest they ruin or devour it.
12. The walls of our rooms should spit upon us in contempt that we trust more in the god the moth eat and the rust corrupt, than in the God, who creates and gives all things, yea, who holds in his hand heaven and earth, and all that in them is. Is it not a foolish thing on the part of the world to turn from the true God and trust in base and low mammon, in the poor, miserable god, who cannot protect himself against rust. Oh, what a disgraceful thing this is on the part of the world! God visits gold and worldly possessions with many kinds of enemies, to bring us to see and confess our unbelief and godless character, that we thus trust in a powerless and frail god, we who could at once so easily approach and cleave to the true, powerful and strong God, who gives us everything, money, goods, fruit and all we need; yet we are so foolish and make gods out of his gifts. Shame on thee, thou cursed unbelief.
13. Other sins give us a little pleasure, we receive some enjoyment from them, as in the case of eating and drinking; in unchastity one has pleasure for a little while; likewise anger satisfies its desire, and other vices more so.
Only in this vice one must incessantly be in slavery, hounded and martyred, and in it no one has any pleasure or joy whatever. There the money lies on a pile and commands you to serve it; in spite of it letting any one draw from it a thimble full of wine there comes rust and devours it, and yet he dares not attack it, lest he angers his god. And when his servants have protected their god a long time they have no more than any poor beggar. I have nothing, yet I eat and drink as heartily as any one who has a large supply of mammon. When he dies he takes just as much along with him as I do. And it is certainly the case that these people never live as well nor as richly as the poor people often do. Who arranges this thus? God, the Lord, does it. Here some have a certain affliction of the body that they have no appetite; there others are internally unsound and never relish what they eat; here their stomach is out of order; there their lungs and liver are diseased; here is this, and there is that sickness; here they are weak and afflicted at one point, there at another, and they never have an enjoyable hour to relish what they eat or drink.
14. Thus it is with those who serve this god, mammon. The true God is still of some use, he serves the people, but mammon does not, it lies quiet and lets others serve it. And for this reason the New Testament calls covetousness idolatry, since it thus desires to be served. However, to love and not to enjoy may well vex the devil. This all now experience who love the god, mammon, and serve him. Whoever has now no sense of shame and does not turn red, has a brazen face.
15. Thus now it is with the word, “serve.” For it is not forbidden to have money and possessions, as we cannot get along without them. Abraham, Lot, David, Solomon and others had great possessions and much gold, and at the present day there are many wealthy persons who are pious, in spite of their riches. But it is one thing to have possessions and another to serve them; to have mammon, and to make a god out of it. Job also was wealthy, he had great possessions and was more powerful than all who lived in the East, as we read in the first part of the book of Job: yet he says, in Job 31:24-25: “If I have made gold my hope, and said to the fine gold, Thou art my confidence; have I rejoiced because my wealth was great, and because my hand had gotten much?”
16. The sum of all is, it is God’s will that we serve not gold and riches, and that we be not overanxious for our life; but that we labor and commend our anxiety to him. Whoever possesses riches is lord of the riches.
Whoever serves them, is their slave and does not possess them, but they possess him; for he dare not make use of them when he desires, and cannot serve others with them; yea, he is not bold enough to dare to touch it.
However, is he lord over his riches, then they serve him, and he does not serve them; then he teaches in 1 Corinthians 7:32. Hence he aids the poor with his wealth and gives to those who have nothing. When he sees a person without a coat, he says to his money: Go out, Messrs. Dollars, there is a poor, naked man, who has no coat, you must be of service to him!
There lies one sick, who has no medicine. Go forth, Squires Anneberger and Joachinesthaler, you must hasten and help him! Those, who act thus with their riches, are their lords; and all true Christians surely do this. But those who save piles of money, and ever scheme to make their heap larger instead of smaller, are servants and slaves of mammon.
17. He is a lord of mammon who lays hold of and uses it for the sake of those who need it and lets God rule, who says in Luke 6:38. Give, and it shall be given unto you; have you nothing more, you surely have me still, and I have still enough, yea, I have more than I have given away and more than can ever be given away. We see here and there many pious poor people only for the purpose that the wealthy may help and serve them with their riches. If you do it not, you have the sure proof that you hate God.
He, whom the sentence does not terrify, that he will hear on the day of judgment, can be moved by nothing. For he will hear then from God:
Behold, thou hast hated me and loved that which could not protect itself against rust and moth. Ay, how firmly you will then stand!
18. Hence the sense is, we must own some possessions, but are not to cleave to them with our hearts; as Psalm 62:10 says: “If riches increase, set not your heart thereon.” We are to labor; but we are not to be anxious about our existence. This the Master says here in our Gospel in plain and clear words, when he thus concludes: “Be not anxious for your life, what ye shall eat, or what ye shall drink: nor yet for your body, what ye shall put on.”
19. And he now uses a reasonable and natural form of speech, by which to close, that they are not to be anxious for the nourishment of their lives; for reason must conclude and yield that it is as Christ says, when he gives the ground and reason of his discourse by asking: “Is not the life more than the food, and the body than the raiment!”
20. As if he would say: You turn it just around, the food should serve your life and not your life the food. The same is true in respect to raiment; the clothing should serve the body, thus the body serves the clothing. The world is so blind that it cannot see this.
21. Now we must here have a high esteem for the words of the Lord. He says, “Be not anxious;” he does not say, Labor not. Anxiety is forbidden, but not labor; yea, it is commanded and made obligatory upon us to labor until the sweat rolls down our faces. It is not God’s pleasure for man to tramp around idly; therefore he says to Adam in Genesis 3:19: “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken.” And as <19A422> Psalm 104:22-23 says: “The sun ariseth. man goeth forth unto his work and to his labor until the evening.”
We are not to be anxious, this is forbidden; for we have a rich God who promises us food and clothing; for he knows what we lack, before we are concerned and begin to pray.
22. Why then does he not give us what we need without our labor?
Because it is thus pleasing to him; he tells us to labor and then he gives it; not because of our work, but out of kindness and grace. This we see before our eyes; for although we labor every year in the field, yet God gives one year more than another. Therefore, we are fools, yea, we act contrary to God’s will, when we are worried as to how to scrape together gold and riches, since God gratuitously and richly promises that he will give us all and will abundantly provide for our every want.
23. However, one may say: Does not St. Paul tell us to be diligent, as in Romans 12:8: “He that ruleth, with diligence,” and there immediately follows verse 11, “In diligence, not slothful?” In like manner to the Philippians 2:20, he says of Timothy: “For I have no man likeminded, who will care truly for your state.” And Paul himself in 2 Corinthians 11:28 boasts that anxiety for all the churches presses upon him. Here you see how’ we are nevertheless to be anxious. Answer: Our life and a Christian character consist of two parts, of faith and of love. The first points us to God, the other to our neighbor. The first, namely faith, is not visible, God alone sees that; the other is visible, and is love, that we are to manifest to our neighbor. Now the anxiety that springs from love is commanded, but that which accompanies faith is forbidden. If I believe that I have a God, then I cannot be anxious about my welfare; for if I know that God cares for me as a father for his child, why should I fear? Why need I to be anxious, I simply say: Art thou my Father, then I know that no evil will befall me, as Psalm 16:8 says: “I have set Jehovah always before me: because he is at my right hand, I shall not be moved.” Thus he has all things in his hand; therefore I shall want nothing, he will care for me. If I rush ahead and try to care for myself, that is always contrary to faith; therefore God forbids this kind of anxiety. But it is his pleasure to maintain the anxious care of love, that we may help others, and share our possessions and gifts with them. Am I a ruler, I am to care for my subjects; am I a housefather, I must take care of the members of my family, and so forth, according as each one has received his gifts from God. God cares for all, and his is the care that pertains to faith. We are also to be interested in one another and this is the care of love, namely, when something is given to me, that I be diligent so that others may also receive it.
24. Here we must be guarded, lest we make a gloss, instead of understanding simply the words as they read: Be not anxious for your life.
God says: Labor, and if you accomplish nothing, I will give what is needed; does he give then see that you rightly distribute it. Do not be anxious to get, but see to it that your domestics and others also receive of that which God has given to you, and that your domestics labor and receive a Christian training.
25. Am I a preacher, my anxiety should not be where to receive what I am to preach; for if I have nothing I can give nothing. Christ says in Luke 21:15: “I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay.” But if I have that I ought to be anxious for others to receive it from me, and that I endeavor to impart it to them in the best form possible, to teach the ignorant, to admonish and restrain those who know it, rightly to comfort the oppressed consciences, to awaken the negligent and sleepy, and put them on their guard, and the like, as St. Paul did ( 1 Timothy 4:1; 2 Timothy 3:1, Titus 3:1) and commanded his disciples Timothy and Titus to do. My anxiety should be how others are to receive something from me; but I am to study and pray to God. Studying is my labor, this is the work he desires me to do, and when it is his pleasure he will give. It can indeed happen that I may study a long time and he gives nothing, a year or more, and when it is his pleasure, he gives as long as it is pleasing to him. Then he gives copiously and to overflowing, suddenly in an hour.
26. Thus a housefather also does, he attends only to that which is commanded him, and lets our Lord God arrange as to how he will give.
When he gives, then man is concerned how to impart it to his family, and he sees that they have no need as to the body and the soul. This is what the Lord means, when he says we are not to be anxious for our food and raiment; but he certainly requires us to labor. For thou must be a long time behind the oven until something is given to thee if thou dost not till the soil and work. True it is, God can easily nourish thee without thy work, he could easily have roasted and boiled corn and wine grow on thy table; but he does not do it, it is his will that thou shouldst labor and in doing so to use thy reason.
27. In like manner it is with preaching and all our affairs. God gives us the wool, that he grows on the sheep; but it is not at once cloth, we must labor and make it into cloth; when it is cloth, it does not at once become a coat, the tailor must first work with the cloth before it is a coat; and so God does with all things, he cares for us, but we must toil and work. We have plenty examples of this before our eyes, and God relates especially two here that should really make us blush with shame, namely, those of the birds and the lilies in the field. Pointing to the birds he says: “Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them.”
28. As if the Lord would say: You have never yet seen a bird with a sickle, with which it harvested and gathered into barns; yea, the birds do not labor like we; and still they are nourished. By this the Lord does not however teach that we are to be idle; but he tries by this example to take all anxiety from us. For a bird cannot do the work of a farmer as we do; yet, it is not free from labor, but it does the work for which it was created, namely, it bears its young, feeds them and sings to our Lord God a little song for the privilege of doing this. Had God imposed more labor upon it, then it would have done more. Early in the morning it rises, sits upon a twig and sings a song it has learned, while it knows not where to obtain its food, and yet it is not worried as to where to get its breakfast. Later, when it is hungry, it flies away and seeks a grain of corn, where God stored one away for it, of which it never thought while singing, when it had cause enough to be anxious about its food. Ay, shame on you now, that the little birds are more pious and believing than you; they are happy and sing with joy and know not whether they have anything to eat.
29. This parable is constantly taught to our great and burning shame, that we cannot do as much as the birds. A Christian should be ashamed before a little bird that knows an art it never acquired from a teacher. When in the spring of the year, while the birds sing the most beautifully, you say to one:
How canst thou sing so joyfully, thou hast not yet any grain in thy barn! It would thus mock you. It is a powerful example and should truly give offense to us and stir us to trust God more than we do. Therefore he concludes with a penetrating passage, and asks: “Are not ye of much more value than they?”
30. Is it not a great shame that the Lord makes and presents to us the birds as our teachers, that we should first learn from them? Shame on thee, thou loathsome, infamous unbelief! The birds do what they are required to do; but we not. In Genesis 1:28 we have a command that we are to be lords over all God’s creatures; and the birds are here our lords in teaching us wisdom. Away with godless unbelief! God makes us to be fools and places the birds before us, to be our teachers and rule us, in that they only point out how we serve mammon and forsake the true and faithful God. Now follows the other example of the flowers in the field, by which the Lord encourages us not to worry about our raiment; and it reads thus: “And which of you by being anxious can add one cubit unto the measure of his life? And why are ye anxious concerning raiment?
Consider the lilies of the field, how they grow: they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?”
31. As if to say, your life is not yours, nor is your body, you cannot make it one cubit longer or shorter; neither be anxious as to how you are to clothe yourself. Behold the flowers of the field how they are adorned and clothed, neither do they anything to that end; they neither spin nor work, yet they are beautifully clothed.
32. By this illustration the Lord again does not wish to have us cease to sew and work, but we should labor, spin and sew, and not be overanxious and worry. The evil we have is our toil; will we in addition worry, then we do like the fools; for it is enough that each day has its own evil. It seems to me, this is disdain that is commanded, that the flowers stand there and make us blush and become our teachers. Thank you, flowers, you, who are to be devoured by the cows! God has exalted you very highly, that you become our masters and teachers. Shame, that this earth bears us! Is it an honor for us? I do not know. We must here confess that the most insignificant flower, that the cattle tread under foot, should become our teacher, are we not fine people? I think so. Now Christ places alongside of this the richest and most powerful king, Solomon, who was clothed in the most costly manner in purple and gold, whose glory was not to be compared with that of the flowers, 1 Kings 10:1. Is it not remarkable that the adornment of the flowers in the field should be esteemed higher than all the precious stones, gold and silver?
33. However, we are so blind that we do not see what God designs thereby and what he means. The flower stands there that we should see it, it strikes us and says: If thou hadst the adornment of the whole world even then thou wouldst not be equal to me, who stand here, and am not the least worried whence this adornment comes to me. I do not however concern myself about that, here I stand alone and do nothing and although thou art beautifully adorned, thou art still sickly and servest impotent mammon; I however am fresh and beautiful and serve the true and righteous God.
Behold, what a loathsome, vicious thing is unbelief!
34. These are two fine and powerful examples of the birds and the lilies.
The birds teach us a lesson as to our daily food; the flowers as to our raiment. And in the whole New Testament our shame is no where so disclosed and held to view, as just in this Gospel. But they are few who understand it. From these examples and parables the Lord now concludes and says: “Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom and his righteousness; and all these things shall be added unto you.
Be not therefore anxious for the morrow; for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.”
35. Now the sum of this Gospel is: Christians should not worry about what they are to eat; God provides for them before they think of their need; but they are to labor, that is commanded them. But what the kingdom of God and his righteousness are, would require too much time to discuss, you have often heard about them, if you have been attentive. This is now enough on to-day’s Gospel. May God grant us grace that some day we may also even put it into practice! May the Gospel remain not only in our ears and on our tongues, but come into our hearts and break forth fresh into loving deeds!
36. (We follow the paragraphs of the St. Louis Walch here which has instead of 36 as in old Walch.)
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